Низовцев Юрий Михайлович
Whether will triumph of justice and how will it be done?

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  • Аннотация:
    Would be the two main systems in both management and ideology - capitalism and socialism - act as before in the framework of the development of civilization? If not, what will be the outcome to which humanity will come? and is there a chance on justice here?
  
  Owing to gradual development of a civilization the mankind came to two alternative economic systems with polar opposite ideology: capitalism, based on a private property and the credit relations; and socialism, in which basis the collective property is put.
  At the same time, it should be noted that socialism is initially a defective formation, that does not correspond to its name as a whole, because the overwhelming part of public property is not in the hands of the working people, but is transferred to the complete disposal of the state bureaucracy. Therefore, this formation should be called quasi-socialism.
  The idea of reasonable selfishness of Hobbes, further supported by the concept of Pierce's pragmatism, in essence, is the basis of the ideology of capitalism.
  Hobbes argues that the person, as a natural being, is egoistic, striving first and foremost to satisfy his own needs, but he is also reasonable, that is, he is able to understand with his mind that taking into account the interests of other people often turns out to be beneficial.
  For illustration, we present a small excerpt from "Leviathan" by Hobbes: "... natural laws (as justice, equality, modesty, mercy and (in General) behavior towards others as we would wish them to behave towards us) by themselves, without the fear of some force, forcing to carry out them, contrary to the natural passions, attracting us to partiality, pride, revenge, etc..." [1, p. 192].
  As for pragmatism, it is characterized by its founder, Pierce, as follows: "Consider what effects that might conceivably have practical bearings you conceive the object of your conception to have. Then your conception of those effects is the WHOLE of your conception of the object" [7, p. 331-346]
  Reasonable egoism and pragmatism, on the one hand, liberate the productive forces of each individual, making him competitively free within the framework of the state that supports the striving of each person to improve the living conditions. Thus, the pace of development of the respective communities becomes the maximum possible.
  On the other hand, the inequality of abilities and conditions under the domination of unlimited competition of individuals seeking to obtain benefits for themselves, cannot but lead to the separation of society with respect to the possession of property or its equivalents, at this, the difference in the size of this property can reach astronomical values.
  The natural occurrence of permanent tension between the "offended poor" and the "rich people who are snickering" the power elite is trying to smooth over with a robbery of less developed communities, the funds from which are largely transferred to the additional pro-feeding of both the ordinary people and the middle class to avoid social cataclysms.
  As a result, the world community is automatically divided into parasitic states, which make currently so-called "the golden billion", and other states, the development of which the parasitic states impede by "sucking out" in various ways, the main one of which is to bribe the power elites of developing countries, the wealth of these countries, including the most educated and capable citizens.
  The basis of the capitalist mode of production and community development is an emphasis on the growth of the mass consumption, stimulating the development of all economic systems, and financially enriching the power elite, as well as the business elite.
  However, the growth of the mass consumption cannot be infinite.
  The limitation of a capitalist way of production consists, on the one hand, in an finiteness of resources and also in irretrievability of a number of materials at rough increase in number of the population of the planet now. On the other hand, now at an overwhelming part of the population decline in income is observed, at this, a considerable part of the rest population of Earth lives many decades on credit.
  In addition, the capitalist method of producing goods is ultimately harmful because of the constant imbalance of the integrity of the environment, surrounding the human communities, for profit, which leads to the destruction of nature in its individual parts, and in general. At this, the mass culture and advertising, debasing people to facilitate their manageability in order to engage in meaningless consumption, it rapidly lowers the level of self-awareness of the masses almost to the animal state, which means a progressive degradation of civilization.
  The ever-expanding spread of information technology and robotics under capitalism lead to the fact that instead of using people free time for creative leisure, they fall into despair, addiction and depression of people who have lost the status of experts in their work, aware of own unclaimedness for an indifferent society.
  The automatism, the soullessness of capitalism, its orientation mainly on profit actually lead to the transformation of a person from a subject of action into a puppet of incomprehensible goals of capitalism for him, which actually do not exist, just like there are no goals for a non-stop mechanism.
  Before this overwhelming senseless monster, he becomes powerless and indifferent, which means the indispensable collapse of this mechanism due to the reduction to a state of the disrepair of the main elements of the mechanism - the living beings.
  Quasi-socialism has as its main idea the slogan of gradually building a harmonious (just) society [3] based on the collective efforts of all members of the community (communism) while using allegedly nationwide property.
  At quasi-socialism the imperious elite focuses attention and enthusiasm of masses on alignment of the standard of living of the main mass of the population with the prospect of gradual arrival to communism.
  The basis of the quasi-socialist mode of production and development of the community is to shift the emphasis from unlimited mass consumption to the distribution of manufactured products according to labor, which too often cannot be adequately assessed, and is largely stolen by the power elite and its henchmen.
  Similar collectivist approach with an obvious bias on equalization destroys the competition of individuals, deprives of them own free expression within "no man's" property, especially as assessment of high and low results of work has no considerable difference.
  In mass terms, this approach significantly slows down the development of quasi-socialist states, making them chronically lagging behind the developed capitalist states in terms of technology.
  Quite quickly, a comparison of the material achievements of capitalist and quasi-socialist states leads the working population of quasi-socialist states to revise their views on the ultimate goal of the community (communism) because of its obvious unattainability and it is reoriented to the capitalist consumer values.
  Such inversion in the minds leads to the destruction of the quasi-socialist state and, accordingly, the implicit stratification of the ruling bureaucracy and the working population of these states quickly flows into the obvious stratification, with the formation in place of the former states, as a rule, the backward states with respect to the organization of society, in particular, in terms of feedback of masses and elite, establishing the comprador clan for the most part due to the former authoritarianism of these states in governing, that is, of the rather low self-consciousness of the power elite, seeking to preserve their power and stolen wealth by any means. Such countries are natural victims to more developed countries, falling immediately into the "paws" of parasite states.
  It follows that if the human communities wish to survive within the framework of technological civilization, then, on the one hand, rational egoism and pragmatism should be replaced with a different ideological basis, and the desire for consumption should be eliminated.
  On the other hand, replacement of capitalism by the seeming alternative - socialism - is unpromising, since, as it is stated above, the proclaimed socialism with its aspiration to general equality which is impossible for a number of reasons, basic of which, besides the biological congenital distinctions, as well as distinctions, arising depending on living conditions is loss of rates of development and degrees of freedom, is a clean utopia. It is this reason that eventually leads the еquasi-socialist regimes, after many losses, to a relatively rapid return to the more stable bosom of capitalism.
  It seems that it is impossible to go beyond this vicious circle, that is, the limit of social development is reached, followed by the disintegration and decomposition of civilization.
  This is true that is confirmed not only by permanent crisis of a present civilization, a set of local wars, but also the accruing information collapse (a singularity point) [4, Chapter 3].
  The biological catastrophic final of a civilization is predicted also by some physiologists evolutionists, one of whom states the following: "... the mankind already created perfect ways of the behavioural selection which will destroy our consciousness and will destroy reason traces without any additional efforts. It is possible to oppose to these processes only a conscious cerebral sorting (process of identification of people with desirable properties of a brain) as the instrument of implementation of an eternal dream of mankind of harmony of the world, safety and justice of the relations" [5. Preface].
  However, non-recognition by biologists of a true picture of Creation, in which the main actor is consciousness [4, Chapter 13] leads them to two senseless statements, one of which assumes destruction of the only force (consciousness) providing functioning and development of Creation in interaction of its opposing parties, and another assumes establishment of world harmony which is impossible owing to denial of any development by it, what wrote about still I. Kant: "The means that nature uses to carry out the development of all inclinations of people is antagonism of them in society, since it eventually becomes the cause of a law-order ... Without these unattractive properties of uncommunicity themselves, generating resistance for which everyone must inevitably encounter in own self-interested ambitions, all talents in the conditions of life of Arcadian shepherds, that is, in conditions of complete unanimity, moderation and mutual love would forever remain hidden in the bud; people as meek as the sheep they herd hardly made their existence more worthy than the existence of domestic animals ..." [6, page 5].
  The mistake of evolutionary biologists consists in their categorically stating the primacy in the process of human development of solving biological tasks: "The development of social instincts and artificial selection are aimed at solving biological tasks, and not on the intellectual development of humanity. There is progress, of course, but its goals are exactly the same as those of any soil worm. The main goal of a live organism consists in search of an infinite source of food, boundless reproduction and dominance at the ubiquitous resettlement ... Objects of biological evolution use social revolution only for the solution of the food and reproductive interests, world cataclysms are only methods of the choice of a brain, and basic instincts and their derivative motivations always remain invariable" [5, Chapter 2].
  The actual replacement of consciousness with its tool - the brain - leads evolutionists, as can be seen from the above fragment, to exaggerate the significance of the action of the animal (lower) consciousness in the person, on the one hand.
  On the other hand, evolutionists do not want to understand that the accelerated development of living beings began precisely with the appearance of self-consciousness (the highest consciousness), which began to compete with the animal (lower) consciousness, both in the natural environment and in social relations, creating a permanent antagonism of these conflicting on interests forms of consciousness, and therefore - a new, specific only for human communities, the driving force of their development: "...in human beings there are two components of consciousness - the lowest, often called unconscious, or subconscious, and the highest consciousness, or self-consciousness. the level of which can differ significantly depending on the degree of development of the person or his communities - take, for example, the person of the Stone Age and the current Nobel laureate, - the level of consciousness and in that and other case significantly other, however self-consciousness is present both here and there, without disappearing anywhere, but the lowest consciousness, which is responsible generally for functioning of an organism (body) to hold it in a live state and to do it by adequate concerning stay of a body in the environment as well as to fix and spread an organism in the environment, remains almost invariable, i.e. does not depend on time.
  Both these components (hypostases) exist and act in the body and through the body in an indissoluble connection, but the highest consciousness is incapable to exist without the lowest, as the last is responsible for preservation of the living being in the environment - it is impossible to do without this, and the first (the highest consciousness) - above all - for conscious and design activity of a being as individually, and in the human communities which are in a certain environment, at this other natural beings always do without self-consciousness.
  It is these deep entities in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage" [7, Chapter 3].
  It is clear from here that the primary task of consciousness, realized through one"s own carrier in the form of the human body, including the brain, is not caring for the body, prolonging its existence or extending the existence of the human race, but - in the search and creation of conditions for one"s own change, including at certain stages and the development, at this, the development is most successful within the framework of the human civilization.
  In this respect, consciousness is by no means a parasite for the body, which without it is just the totality of certain natural compounds, that is, by a thing. Consciousness actually forms a symbiosis of soulless matter and rational matter, expressed in living beings of various kinds, including man with his dual, unlike other living creatures, nature.
  Since the accelerated development of the human dualistic consciousness within the framework of civilization cannot be infinite due to the limited capabilities of the human body to receive and process all the growing information flows, insofar purely automatically occurs the destruction of civilization as a structure that does not possess the capacities for further functioning (information collapse). This point of singularity means the completion of a civilization"s own time, as an already unsuitable system, which is to some extent similar to the point of natural death that happens to a person whose organs no longer provide for the functioning of the whole body.
  Be that as it may, these formidable factors do not mean the complete disappearance of civilization, as well as the complete disappearance of human consciousness. They are merely a sign of a cardinal transformation of the present civilization into some other form.
  Such forms, apparently, are a little - only two.
  Information collapse means the crash of a technologicalcivilization, at which information, energy, transport and technological chains and systems cease to function.
  In this case, relatively quickly the overwhelming majority of the population of the planet returns to primitive conditions of existence, technical and cultural schemes with disintegration of infrastructure of a civilization are lost as unnecessary, insofar a cruel struggle for existence comes to the fore. In other words, the population falls into wildness, stratifying on the small groups fighting among themselves for pro-feeding areas [4, Chapter 4].
  The excessive flow of information at the point of singularity, with the processing of which the human brain cannot cope, thereby making wrong decisions, the buildup of which leads to almost full loss of infrastructure of a civilization, means not only the termination of the current of own time of a civilization, but also the loss of the connection of self-consciousness of each individual with this disappeared "the present" of a civilization. The highest consciousness of each person in the absence of cultural and technological basis has no a base to interact with. Therefore, the level of this part of the human consciousness, without being completely reset, nevertheless falls to the minimum values, and the lower (animal) consciousness becomes dominant, which is able to more effectively lead an individual in the wild after the disappearance of the civilization shell, where the struggle for survival comes to the fore, that is, obtaining food, ensuring reproduction and achieving the best conditions for implementing the first two procedures, or striving to dominate in one"s surrounding.
  Thus, after the crash of a civilization, people return to a primitive state, which they "passed through" tens of thousands of years ago.
  However, over time, these "primitive" people can raise the level of their self-awareness to the extent that will allow them to once again take the path of creating orderly communities with emergence of property, legislation and other attributes of a civilization, and, quite perhaps, the way of development of a present civilization with these or those deviations will be repeated that, most likely, already were in the history of Earth [8, Chapter 4].
  Another very real consequence of the collapse of a civilization is a smooth transition of communities to an equilibrium state, at least in certain regions of the planet. This option of events may well coexist on the territories of the planet with the first version of post-civilization events.
  With the collapse of the civilization shell, the inflow to individual people of information from cultural and technological artifacts, which almost completely disappear, decreases to a minimum, that means substantially a break with the former own time of the disintegrated civilization, so, can lead to the formation of the new own time of a civilization on ruins of former infrastructure.
  Similar reduction of information flows nevertheless keeps an opportunity to withhold the highest consciousness though at a low level, but which, nevertheless, allows the highest consciousness to resist its replacement with the lowest (animal) consciousness. Such opportunity appears on condition of association of people in rather small cells-collectives which main feature is conscious restriction of own freedom by each member of a cell for the sake of survival of whole cell in the conditions of the hostile environment at contact with other similar cells for commodity and cultural exchange.
  In this case, the relatively weak self-consciousness of each individual can, nevertheless, somewhat counterbalance the action in many respects of the destructive lower (animal) consciousness, which, in the case of its substantial dominance, can easily make a person into a cannibal.
  It is curious that this new civilization, which has passed into a state of equilibrium, is a truly fair community, which appears at the cost of losing development and restricting the freedom of the individual, more precisely, its self-restraint in favor of a cell-collective, or establishing a civilization without states, thereby removing internal contradictions, always tearing apart a society in a developing (technological) civilization.
  An equilibrium community is a society, in which the resultant of all contradictory forces becomes almost equal to zero.
  Since this is not possible in a developing society, the development process must be halted or expressed very weakly. In other words, civilization, society temporarily loses the possibility of development.
  In such state the civilization can be only as the equilibrium.
  Its basic signs consist in the following.
  First, it has to be in ecological equilibrium with the nature, i.e. it has to return generally to appropriating economy with preservation and addition of some resource-saving technologies.
  Secondly, having refused the complex state management system, the civilization has to return to the simplest forms of the public relations in the form of local self-coping cells of various orientation upon the kinds of activity, connected among themselves not only horizontally, but also vertically, unlike primitive communities.
  Thirdly, not development of technologies and the social relations, but self-sufficiency concerning creation for each person of acceptable biotic conditions and maintaining of functioning of self-coping cells without the emergence of a heeling towards the withdrawal from self-government, has to be as the tasks of an equilibrium civilization. The only "medicine" for this purpose is the most frequent rotation of the chosen operating personnel.
  In this relation the difference of this structure from primitive communities consists in more high level of consciousness of members of the self-coping cells, saved up for six millennia of previous civilization development, and, in this regard, emergence of possibility of the conscious decision by all members of cells of arising problems of a civilization within the elementary structures.
  Fourthly, the free time of each members of community which can be very the considerable, thanks to preservation of many technologies of reproducing of food and household items, has to be devoted to self-development in that sphere to which he has predilections: art, crafts, fight against diseases, learning process, etc.
  Thus, the civilization is as though conserved. Certainly, sooner or later it will go wrong, but time of its existence and quite quiet life of people in it can be much more, than life time of a technological civilization known to us.
  To the one who will tell that it is impossible to stop development, it is possible to give an example of a similar suspending in development of human communities, more precisely, its extreme delay.
  It is possible give as an example the well-known and studied primitive communities which have been existing approximately in the same condition of some tens of thousands of years, until awakened from "hibernation" about 10 thousand years ago, whereby, partly, our civilization emerged about six thousand years ago. Communities, which are in the equilibrium with environment, exist and now in a natural form, for example, the Australian natives. There are similar communities in a artificial type of various sects, for example doukhobor. The public and production formations close to them - kibbutzim in Israel, as well separate themselves from society and the state on the way of life, which is close to the equilibrium.
  It is not excluded that the ecological civilization which, most probably, will appear after disintegration of a present technological civilization, will not disappear over time from the face of Earth, and under the influence of this or that push will be waken and will start functioning in another form [9, Chapter 3].
  Regular advent of a point of singularity for each human civilization means the indispensable process of updating so important and necessary both for consciousness in living beings, and for Creation in general [4, Chapter 7].
  
  Bibliography
  
  1. Гоббс Т. Левиафан. Соч. в 2 тт. 2 т. М. 1991, с. 192.
  2. Peirce. C. S. The Fixation of Belief. The Writings. Volumes I - VI. Vol. III. Indiana University. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
  3. K. Marx. The Communist Manifesto. Geneva. 1882.
  4. Nizovtsev Y. M. Miracles in a sieve. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  5. Савельев С. А. Церебральный сортинг. Издательство: ВЕДИ. 2016.
  6. Кант И. Сочинения в шести томах. Т. IV, ч. 1. М., 1963-1966.
  7. Nizovtsev Y. M. The driving force and source of development of the person and his communities. 2018. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
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  9. Nizovtsev Y. M. Communes as result of crash of all civilization. 2014. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  
  
  
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